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FOUR GREAT 
QUESTIONS 

REGARDING 
THE FUTURE LIFE 




3/ 



OHN BALCOM SHAW f% © 4 U-3. C^*- 



Four Great Questions 



No moaning of the bar ; sail forth, strong ship. 

Into that gloom which has God' 's face for afar light. 

Not a dirge , but a proud farewell from each fond lip, 
And praise, abounding praise, and fame* s faint star light. 

Lamping thy tuneful soul to that large noon 

Where thou shalt choir with angels. Words of woe 

Are for the unfulfilled, not thee, whose moon 
Of genius sinks full-orbed, glorious, aglow. 

No moaning of the bar ; musical drifting 

Of Time's waves, turning to the eternal sea, 

Death's soft wind all thy gallant canvas lifting, 
And Christ thy Pilot to the peace to be. 

— Sir Edwin Arnold, on The Death of Tennyson. 



H3UR GREAT 
QUESTIONS 

Regarding The Future Life, 
by the REV. JOHN BAL- 
COMSHAW, D. D., Pastor 
of the West End Presbyterian 
Church, New York City ^ 




NEW YORK, 1897 







Copyright, 1897, by 
John Balcom Shaw 



ff£ 




The publication of these sermons 
was an afterthought. Prepared origin- 
ally for the ear, they are lacking in 
much that the eye demands ; but the 
interest awakened by their delivery was 
so deep and earnest that, in response to 
the kindly suggestion of some who heard 
them, they are now given to a larger 
circle, in the humble hope that they 
may help in at least a feeble way to 
comfort those who mourn, and strength- 
en such as be of a doubtful mind. 

J. B. S. 

New York City, December i, i8p?. 



TO 



My Wife and Son 

TO WHOM I OWE SO MUCH OF THE JOY 

OF THIS LIFE, AND WITH WHOM I HOPE 

TO SHARE THE GREATER JOY 

OF THE LIFE TO COME 



I 

Is There Another Life ? 

If a man die, shall be live again ? — Job 14 : 14. 

JHERE is no if about death. It 
is the greatest certainty of time. 
All men, sooner or later, without 
exception and without discrimina- 
tion, must die. Next to the question of our 
origin, and ranking, perhaps, before it in 
practical interest, is that other momentous 
question of destiny : What does death mean, 
— annihilation or promotion, the rising or 
the setting of the sun, the end or the begin- 
ning of life, the entrance upon an unbroken 
sleep or the gateway through which we pass 
into an endless existence ? Let us attempt 
to frame an answer to this question. 

A distinguished scholar, writing a little 
over a year ago in one of our leading 
monthlies, declared it impossible to give any 
definite or positive answer to the question. 



Is There Another Life ? 

Man hopes to live again, and he should keep 
on hoping, said he, for there could be nothing 
more unfortunate than the shattering of this 
aspiration ; but to justify the longing, much 
more to assure one's self of its fulfilment, is 
a logical impossibility. This, in other words, 
was his statement : Man is only dreaming ; 
and whether his dreams are to come true or 
not, they are so delightful that it would be 
a pity to awake him. Let him slumber on 
till death either throws him into an eternal 
sleep or awakens him to judgment. 

Is this the position we are forced to take ? 
Are we merely surmising, dreaming, guess- 
ing, when we believe in another life ? and is 
this the nearest we can get to the truth of 
things ? Are there no proofs of immortal- 
ity ? We must agree upon terms before 
this question is answerable. What kind of 
a proof are we looking for ? If we seek a 
mathematical or scientific demonstration, we 
shall of course be disappointed. No spirit- 
ual truth is provable in that way. If we are 
expecting a sensuous attestation — evidence 
which shall address our senses — we shall also 



Is There Another Life? 

fail in our purpose. Or, if we demand a 
strictly syllogistic argument in which the 
reasoning is along straight lines, we can 
scarcely hope for satisfactory results. The 
nature of the proof upon which we must 
depend is corroborative. All that we can hope 
for outside of revelation is the establishment 
of a probability, the construction of a reason- 
able basis upon which the Biblical doctrine 
of immortality can rest. Three inquiries 
must be answered regarding the belief before 
it will pass muster with logic ; and if these 
can be answered affirmatively, the belief will 
be found to rest upon a foundation which 
makes it secure and defensible, and to throw 
the whole burden of proof upon those who 
deny rather than upon those who affirm it. 

Is it possible ? is the first of these ques- 
tions, and we can make short work with it. 
It is a fact which surely no one will deny, 
that the act of creation called for greater 
power than would the act of resuscitation. 
He who put life into the human body can 
certainly preserve it after it has left the body. 
What is there more mysterious than birth ? 



Is There Another Life ? 

If that supernatural event can take place so 
constantly about us as to cease to awaken 
wonder, though it be the most wonderful 
thing in human life, shall we deny the possi- 
bility of a rebirth after death, which involves 
not an act of creation, but merely an act of 
simple preservation ? 

A physician once told me of a unique 
experience of his. He was performing a 
simple operation that required the adminis- 
tration of an anaesthetic, but did not seem 
to him to demand the presence of a second 
doctor. The operation was well advanced 
when he discovered symptoms of collapse. 
He immediately examined the pulse, and 
found that the heart had stopped. He put 
his ear upon the patient's chest, and could 
detect no possible signs of breathing. The 
man to all appearances was dead ; but, be- 
lieving there was at least a possibility of 
recalling life, he instantly brought into 
service every known means and method of 
resuscitation, and after the lapse of a half 
hour had the immense satisfaction of seeing 
the patient's lips begin slightly to twitch, and 
14 



Is There Another Life ? 

the heart give evidence of the faintest flut- 
ter ; an hour more, and life was fully re- 
stored. Now, if life could leave the body 
for a few minutes, and return, is it inconceiv- 
able that the two might be separated for 
centuries, and then be reunited ? And if a 
human physician, by the use of material aids 
and agencies, could resuscitate life, is it diffi- 
cult to believe that the Great Physician, who 
has all power in heaven and on earth, can 
bring life back into the human body at the 
resurrection ? There can be no question, 
even in the minds of the most skeptical, as 
to the possibility of immortality. 

But is a belief in immortality reasonable ? 
Reason is all on its side. The nature of 
creation makes it reasonable. There must 
be — there is — a purpose in everything. What 
purpose would there be in man's creation, 
if he were made only for this brief span ? 
The only way in which to reconcile the 
inequalities and injustices of human life, 
the reversed conditions, the abnormal rela- 
tions, that now exist, is to look for another 
or further life, in which all this shall be 
r 5 



Is There Another Life ? 

readjusted or reversed. "If in this life only 
we have hope in Christ, we are of all men 
most miserable/' 

The nature of the soul also justifies the 
belief. Although the soul is now united to 
the body, it has a life of its own, and in an 
important sense is independent of it. It 
belongs to a wholly different sphere. Is it 
therefore at all unreasonable to believe that, 
when that part of our being which is mate- 
rial and belongs exclusively to this material 
world, dies, the other part, which we call the 
soul and belongs to a totally different sphere 
— the sphere of the unseen and immaterial — 
should seek its native air and still continue 
to exist ? No more unreasonable, no less 
likely, than that a balloon charged with rarer 
air should instantly upon being released 
ascend to a higher altitude. 

The nature of life is equally in its favor. 
Life is the most mysterious and subtle thing 
in the universe, and its escape from the body 
at death is quite in keeping with its char- 
acter. Wherever it is found it shows a 
tendency to continuity from the seed that 

16 



Is There Another Life ? 

carefully hides the life-germ away, and carries 
it over to the succeeding season, to the traits 
and tendencies which heredity transmits from 
one generation to another. Indestructibility 
is no less strikingly a characteristic of life, 
whether seen in the successful resistance of 
plant life to the blight of winter or the pos- 
thumous influence that emanates from every 
human life and cannot be obliterated. Science 
tells us that while force can be diffused, it 
cannot be destroyed, neither is matter de- 
structible at the hands of man ; and we 
believe both of these statements. Does it 
not call for far less credulity to believe 
that so subtle, so mysterious, so divine a 
thing as life is imperishable ? Surely, when 
all these varied considerations are taken 
into account, the theory of another life 
seems eminently reasonable. 

Is immortality probable ? That which is 
reasonable is always more or less probable ; 
but add to the arguments from nature, from 
the character of the soul, and from the gen- 
ius of life, which we have just cited to estab- 
lish its reasonableness, the argument from 

»7 



Is There Another Life ? 

instinct, and the probability is as strong as it 
could be and not become absolute certainty. 
Immortality is one of the two great instincts 
of the human heart. All men feel, in 
different degrees but from a universal in- 
tuition, that there is a God and that there is 
a hereafter. These are not the product of 
education or tradition, for they may be found 
where education and tradition have never 
come ; but they are the innate aspiration of 
universal humanity. 

"A solemn murmur of the soul 
Tells of the world to be, 
As travelers hear the billows roll 
Before they reach the sea." 

And the existence of this aspiration as fully 
justifies our belief in that other world as the 
sensations of hunger and thirst warrant a 
search for food and water, and make man 
certain that he will find them. 

Now, when a belief is possible, reasonable 
and probable, does it not come close up to 
the border of certainty ? So reasoned Soc- 
rates and Plato ; so reasoned many of the 
strongest minds of the race. Need there be 



Is There Another Life ? 

— ought there to be — any question of certain- 
ty with us, then, when a belief so securely 
founded as this is found to have the unqual- 
ified sanction of Jesus Christ ? When stand- 
ing upon this strong foundation, we behold 
One next to us who saw farther into the 
heart of things than anyone else the world 
has seen ; whose character is so superior to 
the character of other men, and whose words 
were so much wiser than the words of the 
wisest, that we must believe He came from 
another sphere, and upon dying went back to 
it again ; who was pre-eminently self-poised 
and truthful, never having been discovered, 
even by His severest critics, to have once told 
a lie, — when we find this Divine Man stand- 
ing next to us and hear Him say, with a 
straightforwardness and simplicity that are 
sublime : "In my Father's house are many 
mansions : if it were not so, I would have 
told you " ; "I am the Resurrection and 
the Life ; he that believeth in me, though 
he were dead, yet shall he live, and whoso- 
ever liveth and believeth in me shall never 
die " ; " Marvel not at this : for the hour 
19 



Is There Another Life ? 

is coming, in the which all that are in the 
graves shall hear His voice and shall come 
forth ; they that have done good, unto the 
resurrection of life ; and they that have done 
evil, unto the resurrection of damnation," 
does it not give us absolute confidence about 
the other life ? And when we hear this same 
Jesus, the soul of sincerity, turn from us to 
Martha and say, " Thy brother shall rise 
again,' ' and to the dying thief, " Today 
shalt thou be with me in Paradise," is it 
either presumptuous or over-credulous for 
us to hope — nay, to believe — that if a man 
die, he shall live again ? 

How, then, should we look upon death ? 
Not with foreboding and terror, but, if we 
are trusting Him who " brought life and im- 
mortality to light," with calm assurance and 
expectation. It shall then be a messenger 
of peace from the King ; a chariot let down 
to take us to glory ; a bridge thrown across 
the black chasm over which we shall pass in 
safety and triumph into the blessed life. 
Death always means a wrench, and therefore 
its approach gives rise to a physical shudder. 



Is There Another Life ? 

We cannot help dreading the severing of 
the spirit from the body — we may even feel 
a chill when we step down into the river; 
but Jesus will be there to meet us, and will 
take us across the cold and drifting tide. 

The other night I was called out to see a 
man who was dying, and, arriving at the 
house, I found it was an old pilot who had 
steered a well-known steamer up and down 
the Hudson River for years. He was a 
brave soul, but never did he prove himself 
braver than when the storm of death was 
beating down upon him. He was in fearful 
agony, but, pilot-like, he was perfectly calm 
and self-possessed. I talked to him of the 
Saviour's love and power, and he listened to 
me with intensest interest ; but it was not 
until I presented Jesus to him as the pilot's 
Pilot, reminding him that he was now in the 
fog, beating up against the swift current of 
death, and that just as his old vessel needed 
someone with a clear eye and a strong hand 
to steer it when the tempest was on, so did 
his soul need a pilot to take him up the 
stream of death into port, and Jesus was the 



Is There Another Life ? 

only one who could do that, did his face 
light up and the shadow of distress that had 
lain across it disappear. Then I asked him 
if he would take the Divine Pilot on board, 
and commit his soul into His keeping, and 
he uttered a glad and strong " I will " that 
touched all our hearts, and drew us instinct- 
ively closer to his bedside; and while we 
stood there, brightened and warmed by the 
sunlight on the old man's brawny face, we 
sang to the dying pilot that most appropri- 
ate hymn : — 

" Jesus, Saviour, pilot me 
Over life's tempestuous sea. 
Unknown waves before me roll, 
Hiding rock and treacherous shoal; 
Chart and compass come from Thee; 
Jesus, Saviour, pilot me." 

He died shortly after, and the look upon 
his face as it lay set in death was so peaceful, 
so trustful, so triumphant, that it seemed to 
say to all who looked upon it — certainly to 
us who were present when he took the Sav- 
iour aboard his bark — " I met my Pilot, and 
through His help have made the port!" 



Is There Another Life ? 

My brother, you will need that same Pilot 
some day. As a wise captain does, take Him 
on before you get near port. Without Him, 
what wilt thou do in the swellings of Jordan ? 
If you have been on a bar at night, and 
felt that everything depended upon the man 
at the helm, you can appreciate what it would 
mean to come up to the inlet of death with- 
out a pilot, and be driven before its awful 
tide out upon the dark and trackless waters 
that lie beyond. God save you and me from 
such a fate ! 

" Sunset and evening star, 

And one clear call for me; 
And may there be no moaning at the bar 

When I put out to sea. 
But such a tide as, moving, seems asleep — 

Too full for sound or foam — 
When that which drew from out the boundless deep 

Turns again home. 

*•* Twilight and evening bell, 

And after that the dark; 
And may there be no sadness of farewell 

When I embark. 
For, though from out our bourne of Time and Place 

The tide may bear me far, 
I hope to see my Pilot face to face 

When I have crossed the bar.*' 

a 3 



Shall We Know Each Other 
There ? 



II 



KyjSL 



Shall We Know Each Other 
There? 

But then shall I know even as also I am known. — 
I. Cor. 13:12. 

F we thought this was not to be 
the case, Heaven would lose much 
of its attractiveness for us. There 
are times in our lives, particularly 
after death has come into our homes and 
ruthlessly seized some loved one, when we 
almost feel that we would rather be anni- 
hilated than to live forever in a state of 
uncertainty as regards those to whom we 
have been united on earth. Better no 
future life, we say, than a life in which 
recognition is denied. It is the prospect 
of an unending reunion at death that has 
held us up through the otherwise overwhelm- 
ing bereavements of life. 

It gives me unspeakable comfort to believe 
and to say that there is no fact regarding 
27 



Shall We Know Each Other There? 

the future life about which we can have 
greater confidence than concerning recog- 
nition in heaven. The idea of immortality, 
and the idea of recognition after death, are 
so closely allied, so inseparably related, as to 
be logically dissociable. If we are to live on 
in another world, our personality — that which 
makes us what we are, that which is our very 
self, and distinguishes us from others — must 
continue; and if our personality continues, 
our individuality, and therefore our identity, 
must abide, else that which contributes most 
to our essential entity, that which gives us 
our self-consciousness, perishes. It is a 
psychological truism to say that, if my ego is 
to exist hereafter, I shall have a self-con- 
sciousness ; and if I have a self-conscious- 
ness, I shall know myself from others and 
others from myself. 

But not only are these two truths of con- 
tinuity and recognition correlated, but the 
arguments which substantiate the one sub- 
stantiate the other. It is an instinct that leads 
us to believe in a hereafter; equally is it 
an instinct which prompts our expectation 



Shall We Know Each Other There? 

of a reunion there. Go where you may, 
this hope, this longing, fires the human 
breast. Plato felt it ; Virgil recorded it ; the 
Hindu finds it in the ancient Code of 
Manu ; the Egyptians buried their dead in 
the hope of it, and the Indian has ever 
looked forward to it as one of the assured 
realities of the Happy Hunting Ground. 
Shall such an instinct — universal, primitive, 
dominant — count for nothing ? If it is value- 
less here, it is equally valueless as an argu- 
ment for immortality. 

Reason teaches immortality ; Reason also 
teaches recognition. Where were the wisdom 
of creating these relations, enjoining and en- 
couraging them, building the Christian 
Church upon them, and giving to them the 
sanctions of the Church, if they are simply 
incidental and temporary ? Where were the 
Fatherhood of God — its reality, its sincerity — 
if ties so sacred and tender could be severed 
by death? God's relation to His Son, and 
the Son's relation to His Father, are constant 
and unfluctuating, and for that reason form an 
ideal and an inspiration ; but of what service 
29 



Shall We Know Each Other There ? 

would they be to us, of what influence over 
us, if our Heavenly Father had denied 
that same constancy to human fatherhood ? 
Where were the significance of the judgment, 
if a man loses his identity at death ? We 
shall all stand before the throne as the same 
individuals that we were on earth, and re- 
ceive our rewards or punishments, not as 
someone else or for someone else, but as 
and for the same persons or individuals 
that we were on earth. Why should we 
keep our identity up to that point, and then, 
upon being directed to the right or left, sud- 
denly lose it? Where were the imperishable 
law of memory, if recognition is impossible ? 
It will be the exercise of the memory that will 
awaken the praises of Heaven : our delight 
in meeting Jesus and having communion 
with the Father will depend largely upon the 
service of the memory. An immortal soul, 
with no memory of the past, is a contradic- 
tion ; and if we can remember one thing, 
why believe that we shall forget another ? 

Instinct and Reason, then, are both with 
us here, and strongly support this universal 
30 



Shall We Know Each Other There? 

hope. There are many, however, who, 
after admitting and feeling the force of both 
arguments, are more or less influenced con- 
trariwise by certain plausible and much- 
emphasized objections. Three of these call 
for attention : — 

(i) That if the relationships of earth con- 
tinue in Heaven, we shall cling to our loved 
ones with a partiality and tenacity incom- 
patible alike with its happiness and holiness. 
To this I reply that such partiality God did 
not account an unholy or unlikely thing 
when He created the world, for He set the 
race in families, and commanded man before 
the fall to cleave unto his wife as unto no 
other; that Jesus feared no ill effects from 
such partiality when He selected twelve dis- 
ciples, and plainly made it appear that He 
had three favorites among these ; and what 
is still more significant, the blessed Trinity 
find nothing either inconsistent or unwhole- 
some in entertaining a feeling for each other 
far closer and dearer than that held for the 
redeemed. What is not wrong for God or 
to God, surely need not be for or to us. 
31 



Shall We Know Each Other There? 

(2) A second objection frequently heard 
is, that since we shall not have corporeal 
senses with which or by means of which we 
knew each other on earth, recognition will not 
be possible. It is not by these alone, or even 
chiefly, that we know each other here, but 
through the inner nature, the mysterious 
spiritual converse and communication which 
one soul has with another. Even if this were 
not the case, every representation or sug- 
gestion which the New Testament makes 
of the resurrection, leads us to believe that 
our glorified bodies are to correspond to 
these which we now have. The redeemed 
are represented as seeing, speaking, feeling, 
hearing, singing ; just as men and women 
are on earth. 

(3) The strongest objection is, that we 
could not be happy if we missed loved ones, 
and knew they must be lost. Doubt and 
uncertainty are often worse than fact. They 
would certainly be so here. To know that 
some were saved, though others were lost, 
would be better than to be in doubt as to 
whether any were saved, as we would be if 

32 



Shall We Know Each Other There? 

recognition were impossible. This theory, 
moreover, is against human and divine ex- 
perience. Some of our friends are now out 
of the Kingdom, but it does not make us 
excruciatingly sad — it would be better for us 
if it did. God knows all, and yet He is not 
oppressed by it. What does not destroy 
our happiness now, with all the fearful con- 
sequences of sin lying just ahead of many 
of our kindred, and what seems never to 
destroy the Creator's felicity, may not be 
expected to counteract the joys of the 
heavenly life. A sense of justice, as well as 
the spirit of love, will control us ; and we 
shall be so lost in the realization of the 
righteousness of God — so committed to the 
Saviour's will, so averse to evil — that the 
punishment of the wicked will be accepted 
as a matter of fact, and approve itself to 
our sense of right. 

The papers only the other day reported 
the case of a man who was drawn upon a 
jury that was to try his son. At first he 
hesitated to act, but finally yielded, and 
allowed the case to proceed. When the 

33 



Shall We Know Each Other There? 

testimony had all been submitted, he retired 
with his fellow-jurors, and felt himself com- 
pelled in the interests of justice to vote 
with them for his son's conviction. This 
may be an unusual instance, but instances 
where a father's love gives place to his justice 
in dealing with a wayward son may be met 
with at every turn. Shall we have less equi- 
poise of nature hereafter than we have here ? 

Our final authority is the Bible ; and when 
the question of immortality is settled — as it 
must be before this second question can be 
approached, much less discussed — it has for 
us a double trustworthiness. What does the 
Bible say upon the subject ? 

It everywhere presupposes recognition 
after death, and in various ways : — 

(i) In applying names to the inhabitants 
of Heaven. This it does in the case of 
the three persons of the Trinity, the angels, 
and many of the worthies who are repre- 
sented as among the redeemed. Names are 
also promised to us — and a name implies 
individuality and identity. 

(2) In revealing recognition among the 
34 



, 



Shall We Know Each Other There? 

members of the Trinity. If they know each 
other, and are known by the inhabitants of 
Heaven, why should not the redeemed, 
who are to be like them, have the same 
means of recognition ? 

(3) In recording, and thereby endorsing 
and justifying, the expectation of recognition. 
Abraham, Isaac and Jacob are all represented 
as desiring to be gathered to their fathers; 
and their burial is described as if it marked 
the fulfilment of that desire. David, upon 
the death of his cherished son, is quoted as 
saying : " I shall go to him, but he shall not 
return to me "; and the declaration is allowed 
to stand unchallenged. 

But the Bible does more than presuppose 
recognition — it actually affirms it. It declares 
that Saul knew Samuel at a glance, when the 
latter came back as if to reprove him ; that the 
three favored disciples were quick to identify 
Moses and Elijah — from traditional descrip- 
tions and intuition, probably ; and Jesus him- 
self pictured Dives and Lazarus as both re- 
cognizing Abraham, and knowing each other. 

And yet this is not all. The Scriptures, 
35 



Shall We Know Each Other There? 

in the words of none other than Jesus, 
promise heavenly recognition. His assur- 
ance to His disciples, that He would come 
again, and receive them unto Himself, held 
out to them the prospect of renewing their 
relations with Him in the other life. His 
promise to Mary was : "Thy brother shall rise 
again," implying that he was to remain her 
kindred in the hereafter. His word to the 
thief, " Today shalt thou be with me in 
Paradise," plainly presupposed the man's 
ability to recognize Him there. 

The Bible goes even farther than this — it 
illustrates or exemplifies recognition. It sets 
before us the person of the resurrected 
Christ, and bids us behold in Him the first 
fruits of them that sleep. He was changed 
after His return from the grave, but His 
identity was not destroyed. His name, His 
face, His voice, His hands, to the very 
wound-prints, were the same. As He arose, 
so we shall rise also ; changed, and yet un- 
changed ; glorified, but still recognizable ; 
knowing even as we are known. 

All this should give us perfect certitude. 
36 



Shall We Know Each Other There? 

Nothing could be more clearly or unalter- 
ably established than our belief in future 
recognition. We may confidently expect to 
know each other there. Heaven is to be a 
place of reunion, and death a going home to 
keep it. The visions which some of our 
beloved have had just before leaving us, of 
dear ones waiting yonder to welcome them, 
were not hallucinations. Ere their spirits 
had been released, recognition was possible. 
A friend of mine, upon dying, called his 
children about him that he might bid them 
farewell, when, suddenly, and as if they were 
aware of what was transpiring on earth, the 
members of the family who had preceded him 
into the spirit land — the mother, an older son, 
and two daughters who had died in infancy — 
seemed to gather around his bed, and were as 
real to him as the ones who stood before him 
in the flesh. He knew them ; they knew 
him. Turning from one group to the other 
in his conversation, and acting as a sort of 
medium of communication between them, he 
passed away, with a halo of happiness about 
his face, amid the salutations of the 

37 



Shall We Know Each Other There? 

Heavenly group and the farewells of the 
group that still remained upon the earth. 
Was he dreaming P I cannot believe that 
he was. It was a vision as real as it was 
glorious. May we all have a like exper- 
ience when we come to die ! 




Relationships After Death 



Ill 

Relationships After Death 

In the resurrection, whose wife shall she be ? — 
Matthew 22 : 28. 




HESE questions which we are now 
considering are all logically con- 
nected. When once we become 
convinced that consciousness sur- 
vives death, we are eager to know whether 
or not it will be a self-consciousness, by 
which we shall be able to recognize our- 
selves and others from ourselves. And 
when this inquiry has been answered affirm- 
atively, as we tried to answer it in the 
previous sermon, we find ourselves face 
to face with consequences that seem em- 
barrassing and immediately give rise to fur- 
ther questioning. One of these difficulties 
— the effect which a failure to find some of 
our dear ones in Heaven would produce — we 
have already discussed. This, however, is 
only one of many embarrassments which it is 
41 



Relationships After Death 

sometimes thought will follow recognition in 
the other world. Another serious one is 
here suggested by the Sadducees, and is 
doubtless a difficulty which has occurred at 
one time or another to all of us. If we shall 
know each other there, will not some com- 
plications of relationships prove more or less 
uncomfortable, and to that extent disturb 
the peace of Heaven ? What will the hus- 
band do who has had several wives, or the 
wife who has had several husbands ? and how 
will these several wives and husbands get on 
together? If the relations of earth are to 
be perpetuated in Heaven, will not the 
mother-in-law tradition emerge somehow or 
somewhere ? and may we not expect the 
step-relationships to bring their complica- 
tions ? And what of the people who are 
natively uncongenial, if not antagonistic, in 
this life — men and women, often of the best 
and purest characters, who are constitution- 
ally at odds ? As the constitution is a part 
of the personality, will not these and many 
other personal differences continue if the 
personality remains the same ? 
42 



Relationships After Death 

The Sadducees felt the force of this ob- 
jection, and thought they were rearing an 
insuperable barrier to a belief in immortality 
when they pressed it in upon the attention 
of Jesus. Many people of our day, who 
accept what they denied, are disturbed, 
though at another point and for another 
reason, by their objection, and are prepared 
to say what from another cause some were 
found previously to say — that they do not 
want to know each other in Heaven, lest 
such knowledge might undermine, if not 
destroy, its happiness. 

What is our Saviour's answer to this ? 
"In the resurrection they neither marry 
(males), nor are given in marriage (females) ; 
but are as the angels of God " (neither males 
nor females). How brief and simple ! Yet 
how profound and comprehensive ! One 
single sentence sweeps the objection from 
the field. It is a reply to the specific ob- 
jection interposed by the Sadducees, and at 
the same time an answer to the more general 
and fundamental question which lies back of 
it. That reply, in almost so many words, 

43 



Relationships After Death 

was, that there would be no sexes in Heaven ; 
which is only another way of saying that the 
physical, and all that pertains to it or grows 
out of it, would give place to the spiritual. 
This does not imply a termination of the 
tender relations of earth, but their refinement 
and elevation. We shall continue to love 
those whom we loved with a pure, true love 
on earth, but that love will be of a higher 
and holier type. Precisely the same change 
will take place in our case, as I understand 
it, that occurred in the relation of the dis- 
ciples to Jesus after His resurrection and 
ascension. They loved Him still ; but it was 
a love no longer prompted by His physical 
presence or conditioned by their corporeal 
relations to Him. It was a purely spiritual 
affection, which existed and expanded inde- 
pendently of all material aids or accompani- 
ments. After the same manner, the carnal, 
fleshly side of our earthly relations will 
disappear at death, and only that which is 
spiritual and holy remain. 

Any other condition but this would be il- 
logical. Sexuality belongs to our animal 

44 



Relationships After Death 

nature ; and when the spiritual becomes 
separated from the animal and leaves it be- 
hind, as we all believe it will do, it must 
drop absolutely and forever all that is carnal. 
Our bodies are to be no longer corporeal, 
but glorified, and everything that is of the 
earth, earthy, will have no place in Heaven. 
We shall not get at the core of Christ's 
answer till we recall the reason for sexes on 
earth. Their existence is necessitated by 
our mortality. Because death is ever deplet- 
ing the race, birth is needed to preserve it. 
In an immortal state — a state where no one 
dies — birth is no longer essential. The 
angels do not die, and hence they have no 
need of propagation. As a quaint theologian 
has stated : " Where the law of death is 
abolished, the cause of birth is likewise 
abolished." This will explain the position 
taken by Jesus. He did not himself marry, 
because He was immortal and belonged to 
another sphere ; He did not bid men follow 
His example, because they were yet mortal 
and could not change their sphere till death 
had ceased to be. 

45 



Relationships After Death 

Now, what may we get from this answer ? 
Two specific facts regarding the sequel of 
the relations formed on earth, and two gen- 
eral facts regarding the distinguishing con- 
ditions or characteristics of Heaven. The 
former first. 

If the physical were all there is to the 
relations of earth, Jesus's words would teach 
us that these would terminate at death ; but 
the physical ties that bind us to each other, 
as parents and children, brothers and sisters, 
husbands and wives, are but the outward 
reflection or expression of an inner spiritual 
bond, which holds us together as no material 
relation possibly could. To remove the 
physical form or manifestation which the 
relation takes, instead of weakening it, will 
necessarily strengthen it. With the carnal 
eliminated, the bond will become purified 
and sanctified; and our love for our kindred 
will expand as we grow more like God, until 
it becomes as holy and spiritual, and there- 
fore as close and tender, as that which binds 
the Father to the Son or that which binds 
the Son to the Father. The relations 
4 6 



Relationships After Death 

existing between the members of the Trinity- 
are not only warrants for the kindredships 
among God's creatures, but they are the 
ideals toward which such kindredships should 
tend on earth, and to which they must 
approach in Heaven. 

A second fact about the continuance of 
these relationships is here implied by the 
words of Jesus : that with the physical 
element removed — the element which now 
makes them inferior and sordid — the source 
of the discomforts and unpleasantnesses 
which we, with the Sadducees, apprehend, 
will be removed. It is the corporeal strands 
running through the cable that make it 
unequal to the full strain that is sometimes 
put upon them. All jealousy is carnal in 
its origin. The misunderstandings and 
disturbances that here arise among friends 
and relatives are all due to the conditions 
which obtain in this life, but are to dis- 
appear from the life to come. This is 
plainly what Jesus was seeking to empha- 
size. Seven wives of the same man would 
come face to face with each other after death ; 

47 



Relationships After Death 

but the provocation for jealousy would be 
left behind upon the earth, and a higher law 
would reign, that would not only refine and 
spiritualize former bonds, but bind all to- 
gether in ties the most sacred and affec- 
tionate. Thus, a revelation of the nature 
of the life to come, removes this, as it 
will remove all objections that seem to fol- 
low from a belief in heavenly recognition. 

" When the silvery mists have veiled us 
From the faces of our own, 
Oft we deem their love has failed us, 

And we tread our path alone. 
We should see them near and truly, 

We should trust them day by day — 
Neither love nor blame unduly — 
If the mists were cleared away. 
We shall know as we are known, 
Never more to walk alone, 
In the dawning of the morning, 
When the mists have rolled away." 

But the two general facts here revealed 
about the heavenly life should interest 
us most. The first of these is, that it 
will be an immaterial existence — and the 
meaning of that we are hardly competent 
4 8 



Relationships After Death 

to grasp. It is the material character of 
this life that puts upon us most of our 
limitations, and opens the way to most of 
our troubles and difficulties. Matter ham- 
pers the soul, first caging it in and then 
constantly taunting and torturing it. Were 
it not for these physical eyes and ears, 
we should see much farther and hear 
much better ; were it not for these mate- 
rial bodies, we should travel much faster 
and learn much quicker. It is the earth 
that holds us down. Most of the sins of 
this life are traceable to material allure- 
ments. Avarice is love for the things of 
the world ; adultery, drunkenness, jealousy, 
incontinence, are all either physical pro- 
pensities or due to physical propensities. 
Our misconceptions of one another, and 
of God, are all traceable to material causes. 
This shall pass away with death, says 
Jesus. Matter shall not invade Paradise. 
" Flesh and blood can not inherit the 
kingdom of heaven." We shall be spirit- 
ual beings, inhabiting a spiritual world ; 
and therein, largely, shall consist our 

49 



Relationships After Death 

happiness. Who that takes this in, if only 
the smallest fraction of it, does not find 
himself often exclaiming : — 

" For thee, O dear, dear country, 
Mine eyes their vigils keep; 
For very love, beholding 

Thy happy name, they weep. 
The mention of thy glory 
Is unction to the breast, 
And medicine in sickness, 

And love, and life, and rest. ' ' 

Immortality is the other characteristic of 
that life which Jesus here points out, and 
the full significance of this is, also, not ordin- 
arily appreciated. The sense of mortality — 
liability to die — is ever haunting us. We 
cannot turn without facing it. We eat, 
because food is necessary to sustain life ; we 
sleep, because we would prevent the decay 
of our powers ; we clothe ourselves, that 
our health, which is our life, may be the 
better protected. Death is always on our 
track, pursuing us, the business of life being 
to keep out of his way ; and, despite vigi- 
lance and resistance the strongest and most 
continuous, he has but to will, and our 
50 



Relationships After Death 

dear ones slip away ; he has but to lift his 
hand, and we fall before him. Think of it, 
there is not a building in this town that is 
not an old mortality shop, from yonder 
hospital, where death is being fought, to 
one's private residence, reared for shelter ; 
from the undertaker's shop to the corner 
grocery, stocked with means of subsistence. 
There shall be an end of this in Heaven, 
says Jesus. Death shall have been defeated, 
and therefore birth shall be superseded. 
Life — immortal, eternal, perennial — shall 
reign ; and all the ravages of mortality — 
pain, disease, hunger, separation, sorrow 
and crying — shall cease. The tree of life 
shall be in the midst of the garden, and the 
leaves of the tree shall be for the healing 
of the nations. 

" Forever with the Lord ! 
So, Jesus, let it be. 
Life from the dead is in that word, 
' T is immortality. 

And, when my latest breath 

Shall burst these bonds in twain, 

By death I shall escape from death, 
And life eternal gain. ,, 

5i 



Where and What is Heaven? 



IV 

Where and What is Heaven? 



In my Father's bouse are many mansions : if it were 
not so y I would have told you. I go to prepare a place for 
you. — John 14 : 2. 



OW much we would all give if 
we only knew where Heaven is, 
and what it is like ! And yet 
definite, detailed knowledge upon 
this point is altogether unattainable. Rev- 
elation has very little to say upon the sub- 
ject ; and that, being couched for the most 
part in figures, is difficult of interpretation. 
Even Jesus was reticent regarding it. One 
thing we may be certain of, however : that it 
is a place. The Bible everywhere ascribes 
to it location ; and Jesus, who came thence 
to us, and, presumably, knew more about it 
than anyone who ever spoke to men of the 
Heavenly City, referred to it as a place, 
using a word so to designate it which indi- 
cates a particular locality. " I go to prepare 

55 



Where and What is Heaven ? 

a place for you," are His words, and, to an 
unquibbling mind, they can have but one 
meaning. To be sure, it will be a spiritual 
place — and a spiritual place must needs 
differ from a temporal locality, but in what 
respect we cannot know ; and since only 
earthly terms are used to describe it, we are 
justified in associating with it the general 
idea which those terms convey. 

Where can this place be ? There are 
three great theories regarding it. The pop- 
ular notion is that it is above us, and its 
antipodes below us ; but these directions, as 
we realize the instant we recall the shape of 
the earth, can be only relative. What may 
be called the Ethical Theory locates it 
around and about us, and inhabits the very 
atmosphere that envelopes the earth, as well 
as the spaces beyond, with the spirits of the 
departed. Wordsworth voiced this idea in 
his now memorable words, " Heaven lies 
about us in our infancy." This theory, it is 
plain to see, militates against the idea of def- 
inite locality. There is a third conjecture, 
which I venture to call the Astronomical 
56 



Where and What is Heaven ? 

Theory. It has an endorsement no less 
conspicuous than the support of Sir J. W. 
Dawson, the author of " Nature and the 
Bible," and Dr. E. F. Burr, of " Ecce 
Coelum." This theory places Heaven at 
the center of the universe. " This is the 
one spot," writes one of these authors, 
" that has no motion, but basks in majesty 
and perfect repose while beholding the 
whole ponderous materialism which it bal- 
lasts in course of circulation about it." 
The objection which naturally suggests 
itself to this theory — that it is too far 
away to accord with the nearness which the 
Bible everywhere concedes to it — vanishes 
when we remember that its inhabitants, 
being spiritual beings, are practically inde- 
pendent of space, and, at will, can travel as 
fast as light. However distant in material 
miles that supernal country is, it would still 
be true that — 

" This life of mortal breath 

Is but a suburb of the life elysian." 

Heaven was not far away to David, when 
he said of his son : " I shall go to him, but 

57 



Where and What is Heaven ? 

he shall not return to me " ; it was not far 
to Stephen, when he looked up and saw 
Jesus standing at the right hand of God ; 
it was not far to Paul, when he was caught 
up into Paradise, and heard unspeakable 
words, which it was not lawful for him to 
utter ; it was not far to John, when, on the 
Isle of Patmos, he beheld the New 
Jerusalem standing out before him, — but 
it was spirit, not space, that in any of these 
cases made it near. 

The theory to which an increasingly large 
number of people seem now to be leaning 
might be described as the Terrestrial Theory, 
holding, as it does, that this earth is to be 
the final seat of Heaven. There are sev- 
eral passages which would have to be reck- 
oned with before we could utterly dismiss 
this theory. Peter, in his second epistle, 
records himself as looking, according to 
promise, for new heavens and a new earth ; 
and John, in the Apocalypse, reports a 
vision of a new Heaven and a new earth. 
This earth is certainly beautiful enough to 
be the abode of the redeemed, and, if sin 
58 






Where and What is Heaven ? 

were removed from it, it would be holy- 
enough. 

This, then, is probably as near as we can 
come in our theories of Heaven : that it is 
now located at the center of the universe, 
where God's throne will always continue to 
be ; but, since no one sphere would be large 
enough to accommodate " all who tread the 
globe " and " are but a handful to the tribes 
that slumber in its bosom/' to say nothing 
of the dwellers on other spheres (if they be 
inhabited), each sphere, redeemed and re- 
generated, shall be the heaven of those who 
formerly lived upon it ; and between them 
and all the other citizens of Heaven, upon 
whatsoever sphere may be their home, there 
shall be that free, untrammeled communica- 
tion which is normal to a spiritual existence. 
It must be remembered that this theory, 
or any other, is, at its best, only conjec- 
ture ; but it fulfils the requirements of 
reason and the declarations of Scripture in 
a way which, in the absence of a definite 
revelation, commends it to our imagination, 
if not to our faith. 

59 



Where and What is Heaven ? 

What is Heaven? is the second question 
which we have propounded for ourselves, 
and, fortunately, we have a stronger foun- 
dation upon which to base its answer than 
that upon which, as we have just found, 
any reply to our first question must neces- 
sarily rest. One's first impulse is to turn 
to the Revelation for information regarding 
Heaven, and doubtless there is much of 
real value which can be learned from it ; 
but the greatest caution must be exercised, 
or its figurative language will mislead us. 
I prefer to go back to Jesus, and get my 
conception of " that sweet and blessed 
country " from Him. 

" From Heaven He came, of Heaven He spoke, 
To Heaven He led His followers' way; 
Dark clouds of gloomy night He broke, 
Unveiling an immortal day." 

Jesus had little to say about the other 
world, but there is one utterance of His 
which is strikingly fundamental and com- 
prehensive. It is the promise which He 
gave to His disciples at the last supper, the 
60 



Where and What is Heaven ? 

night before His passion : " In my Father's 
house are many mansions : if it were not so, 
I would have told you. I go to prepare a 
place for you. And if I go and prepare a 
place for you, I will come again, and receive 
you unto myself; that where I am, there 
ye may be also." Look closely into these 
words, and four suggestions are prompt to 
emerge : — 

(i) The first of these is, that the final 
abode of the blessed is an eminently tangible 
and practical estate. No one can read His 
reference to it as a place, or a many-man- 
sioned house, without feeling that He was 
purposely seeking to convey a materialized 
impression of Heaven ; and is it not by 
some such means alone that we are able to 
form an adequate conception of that " land 
of light and love " ? I remember what a 
sensation was produced several years ago 
by the book entitled " The Gates Ajar," 
which ingeniously and beautifully elabor- 
ated the idea, that what we most enjoyed 
on earth we would find in Heaven to 
enjoy, even to playing a piano or pursuing 

61 



Where and What is Heaven ? 

a course of study. That book changed my 
whole idea of the other world. To vast 
numbers of other people, I believe, it was 
also an epoch-making volume. You may 
call the picture it painted extravagantly 
materialistic, but it is only such a picture 
that can make Heaven an attractive place to 
most people, just as a human portrait is 
essential to convey to man any intelligible 
notion of God. Such pictures Jesus en- 
couraged His disciples to paint, frame and 
expose to view. The pictures which John 
hung up before the gaze of the world 
were of pearly gates, golden streets, 
crowns of jewels, white robes, palms of 
victory, and harp accompaniments. These 
appealed to his times ; but they do not 
appeal to ours. We must, therefore, paint 
our own pictures of Heaven, and it 
matters very little what they are, so long 
as we put into them the best and the 
highest things in this life ; so long as we 
give them the right coloring and the proper 
perspective. Jesus is our authority for 
localizing Heaven and materializing our 
62 



Where and What is Heaven ? 

conception of it — and we cannot go far wrong 
when we follow Him. 

"What if earth 
Be but the shadow of Heaven ? And things therein 
Each to other like, more than on earth is thought ? " 

(2) A second representation, which He 
gives in this familiar passage, is of Heaven 
as the Father's home. " In my Father's 
house are many mansions" — all in His 
Father's dominion, and under His parental 
roof. To those who have marked Christ's 
constant and glowing consciousness of God, 
who have been impressed with His imme- 
diate and uninterrupted communion with 
His Father, it is no surprise to have Him 
name this as one of the great attractions of 
Heaven. Heaven was home to Him in a 
very real and tender sense ; and until it 
assumes for us this social, domestic aspect, it 
will never attract us as it should. When 
the believer comes to look upon the gather- 
ing of the redeemed as the great home- 
coming of the children of God — as a reunion 
around the hearthstone of a common Father, 
in whose presence and under whose rooftree 
63 



Where and What is Heaven ? 

eternity is to be spent in filial and fraternal 
association and service, — then life in the world 
to come is no longer an indefinite or formal 
thing, a prospect uncertain and unnatural, 
but an existence so simple, so homely be- 
cause so homelike, so delightful because so 
true to the instincts and inclinations of 
human nature, that the soul, weary with 
earth's strife and struggle, anticipates its ap- 
proach with ever-increasing eagerness and joy, 
and sings while the happy event delays : — 

" What though the tempests rage ? 

Heaven is our home; 
Short is our pilgrimage, 

Heaven is our home. 
And Time's wild, wintry blast 
Soon shall be overpast; 
We shall reach home at last — 

Heaven is our home. 

" There at our Saviour's side, 
Heaven is our home; 
We shall be glorified; 

Heaven is our home. 

There are the good and blest, 

Those we love most and best; 

Grant us with them to rest — 

Heaven is our home." 

64 



Where and What is Heaven ? 

(3) Another truly delightsome feature of 
Heaven, which our Lord here names, is 
the many mansions of which His Father's 
house consists. This expression has many 
suggestions to make to us. We associate 
the idea of spaciousness and sumptuousness 
with a mansion ; and this is plainly one of 
the thoughts of Heaven which Jesus in- 
tended to convey to us. It is to be no 
mean or ordinary place, but a grand and 
glorious abode, compared with which the 
castles and palaces of earth will seem no 
better than huts or hovels. The original 
word He used is derived from a verb, signi- 
fying to stay or to remain ; and by the 
choice of this word, Jesus meant to empha- 
size the settled, permanent character of the 
life of the blessed. Heaven is to be an 
abiding place; as stated elsewhere in Scrip- 
ture, " a city that hath foundations." And 
what a prospect is that to a tenting, metro- 
politan population ; to a people so restless, 
so bent upon excitement and change, as are 
the citizens of this country! To move 
into a house, and that a mansion, and 
65 



Where and What is Heaven ? 

to stay there through the ages of eternity, 
never to have to move again, is in itself 
enough to make the place above all others 
desirable, and to create within every resident 
of a city like ours an irresistible desire to 
inhabit it. 

The mention of the number of mansions 
is likewise significant. Not only will there 
be room enough for all, but a mansion for 
each. Most of us will appreciate this feature 
especially. 

But, best of all, our abodes are to be 
prepared for us — fitted up, arranged, set in 
order, furnished, equipped — by none other 
than Jesus, who knows all men, and will 
adapt the place to our tastes and tempera- 
ments, our likes and preferences, our own 
personal comfort and happiness. Eloquent 
orators exhaust their powers in an attempt 
to describe some regal palace of Europe, 
and to create within their hearers a notion of 
its glory and a desire to witness it. Could 
the description of anything be more glow- 
ing or more enrapturing than that which 
Jesus gives of Heaven, when He declares : 

66 



Where and What is Heaven ? 

" In my Father's house are many mansions"? 
(4) But the highest point in this descrip- 
tion was not reached until He uttered its 
concluding word: "I will come again, and 
receive you unto myself; that where I am, 
there ye may be also." Garfield once said 
that a log cabin with Mark Hopkins for a 
teacher, would be a college. What Christian 
is not prepared to say, that to be anywhere 
with Jesus in immediate and loving compan- 
ionship, would be Heaven? But to be in 
the Father's house with Him — a member of 
the same royal family ; to see His face and 
have His mark in our foreheads ; to hear the 
words that pour forth like grace from His 
lips, and to have Him call us His friends 
and brothers ; to walk along the streams 
and through the glades of Paradise hand 
in hand with Him in sweet and holy com- 
panionship, — ah ! that will be a joy deeper, 
broader, higher, fuller, than any other con- 
ceivable ! Ah ! that will be the only life 
"whose throbs are love, whose thrills are 
song " ! And who that realizes what that 
life is to be, does not rejoice at its rapid 
67 



Where and What is Heaven ? 

approach, and will not welcome the sum- 
mons that bids him pass the threshold of 
Heaven and enter it? 

Now, hang beside this great picture some 
of the smaller ones which Jesus painted 
of Heaven, and what a gallery we have ! 
Jesus told the dying thief that it was Para- 
dise, and the mere word calls up a picture 
of luxuriance, beauty, fragrance, bloom, and 
peacefulness, that one could gaze upon for 
hours and never tire. He gave the dis- 
ciples the promise that they should sit upon 
thrones and judge, and, in the Parable of 
the Talents, He makes His followers rulers 
over many things — the idea in both cases 
being that of dominion, which we naturally 
associate with the inherent regency of good- 
ness. To the Sadducees He declared that 
the Redeemed neither marry nor are given 
in marriage, but are like the angels, loving 
with the purest love, and perfect in their 
holiness. Speaking to His disciples, He 
compared the citizens of Heaven to little 
children, thereby calling attention to the 
simple, sincere, unselfish and kindly life of 

68 



Where and What is Heaven ? 

those who inhabit the Kingdom of Heaven. 
And in the Parable of the Pounds — 
in which one servant is made ruler over 
ten cities, and another a ruler over five ; 
as well as in the Parable of the Talents — 
where one steward has his gifts taken from 
him and another has his augmented — He 
clearly teaches that there are degrees of 
rank and stages of advancement in Heaven, 
the former to be determined by one's life 
on earth, the latter by his growth after he 
reaches the other world. 

Who that looks at these pictures, all 
painted or sketched by Jesus, does not 
exclaim with Moore — 

" Take all the pleasures of all the spheres, 
And multiply each with endless years: 
One minute of Heaven is worth them all! " 

and thus exclaiming, does not wonder at, 
magnify, and accept the love and goodness 
that opens the door into such a realm to the 
lowest sinner, making what Lowell has 
beautifully written forever true : — 

" *T is Heaven alone that is given away; 

*T is only God may be had for the asking." 
69 



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